Kabbalah su Esodo 2:26

The Donkey Driver said, There are two kinds of peace down below: One is Jacob, [Tiferet] the other is Joseph, [Yesod] And because of this, Peace is written twice in [the verse] "Peace, Peace to him that is far off, and to him that is near" (Is. 57:19). "To him that is far" refers to Jacob; "to him that is near" refers to Joseph. So "to him that is far" means, as you say, "The LORD has appeared to me from afar" (Jeremiah 31:2), and also, "And his sister stood afar off" (Ex. 2:4). And "to him that is near" means, as you say, "to new [Elohim] that came from nearby" (Deut. 32:17).“You are to guard.” “You shall fear My sanctity” refers to the point standing in the center, which must be feared more than anything, for its punishment is death.

What is written next? "And he slew the Egyptian, a man of good appearance" (II Samuel 23:21). Here the secret of the verse is revealed to let us know that every time Yisrael sinned, he went away and prevented them from receiving all the blessings and all the lights that shone upon them. "He slew the Egyptian." This is the light, the same Light that shone upon Yisrael. And who is he? Moses. As he is described in the verse, "And they said an Egyptian man delivered us" (Ex. 2:19). Because he was born and grew up (in Egypt) until he rose to reach the Supernal Light.

Dam (“Blood”). The closing of the emanation in Binah so that it does not come to Malkhut. Therefore it comes as she has surely drawn (Exod. 2:19), and with her the mem is closed.

395. Rabbi Yosi then asked, "Is not evil (ra) the same as wicked (Heb. rasha)?" THAT YOU DETERMINE THAT RA IS USED SOLELY TO INDICATE THOSE WHO WASTE THEIR SEED? RABBI YEHUDA answered: No. Even he who lifts his hand against his friend is called wicked, even if he causes his friend no harm. It is written: "And he said to the wicked, why do you smite your fellow?" (Shemot 2:13), and not 'Why did you smite your fellow?' THE LATTER WOULD HAVE INDICATED THAT HE HAD ALREADY DONE SO. THUS, EVEN THOUGH HE HAD NOT YET HIT HIM, THE SCRIPTURE CALLS HIM WICKED. 396. Yet, only he who corrupts his ways, thereby defiling himself and the earth, gives strength and power to the spirit of defilement called Ra. As it is written: "Only evil all day." Such a person will not enter the palace OF HASHEM, nor gaze upon the face of the Shechinah, because this sin causes the Shechinah to depart from the world. 397. From where DO WE KNOW THAT THE SHECHINAH LEAVES BECAUSE OF THIS SIN? From Jacob. For when the Shechinah left him, he concluded that there was a defect in his sons AS A RESULT OF THEIR INDULGENCE IN THE ABOVE-MENTIONED SIN. Because of this sin, he concluded, the spirit of defilement was strengthened in the world and the light of the moon, WHICH IS THE NUKVA OF ZEIR ANPIN, was impaired and rendered defective. FOR THIS REASON, THE SHECHINAH WAS GONE FROM HIM. One might wonder why HE THOUGHT SO. It is because this SIN defiled the Temple, and hence the Shechinah left Jacob, EVEN THOUGH HE HIMSELF DID NOT SIN. One who actually defiles his ways and himself gives all the more strength to the unclean spirit. Consequently, when he is defiled, he is called ra (evil). 398. Come and behold: when a man is defiled BY THE ABOVE MENTIONED SIN, he is not remembered by the Holy One, for merit, and he is constantly remembered by THE SPIRIT OF DEFILEMENT, called 'evil', for evil. HENCE, THE SHECHINAH LEAVES HIM AS SOON AS HE IS VISITED BY THE SPIRIT OF DEFILEMENT. Thus, it is said, "he that has it shall abide satisfied; he shall not be visited with evil" (Mishlei 19:23), MEANING THAT he who follows the right path AND DOES NOT FALL PREY TO THE ABOVE MENTIONED SIN "shall not be visited with evil. Thus, it is written: "Only evil all day" and also, "nor shall evil dwell with You" (Tehilim 5:5), and they are called 'evil' and not 'wicked.' Also, it is written: "even though I walk through the valley of the shadow of death, I shall not fear evil, for You are with me" (Tehilim 23:4). THIS IS BECAUSE IT ALSO WORKS THE OTHER WAY: IF THE SHECHINAH IS ACCOMPANYING A MAN, HE NEED NOT FEAR THE SPIRIT OF DEFILEMENT, AS IT IS WRITTEN: "I SHALL NOT FEAR EVIL, FOR YOU ARE WITH ME." JUST AS THE SHECHINAH FLEES DEFILEMENT, SO DEFILEMENT FLEES FROM THE SHECHINAH.

"Hear my prayer, Hashem" refers to the silent prayer (the Amidah) "And give ear to my cry" is a prayer cried out loud. A man raises his voice and cries to Hashem in his trouble, as it is written, "And their cry rose up to the Elohim" (Shemot 2:23). What is the cry? It is the cry heard when one raises one's voice in prayer and lifts up one's eyes above, as it is written, "And a shouting to the mountains" (Isaiah 22:5). This prayer breaks open all gates upon which he knocks to present his prayer before Hashem. "Keep not silence at my tears," which enter before the King and cannot be stopped by any gate or turned away in vain.

Yaakov, Yaakov - the last is complete, the first is not complete, that now he had received the news about Yosef, and the Shechinah rested on him. Moreover, that now he was complete on the land, the sacred tree as corresponding to the upper [tree], in twelve dominions, in seventy branches, which was not the case at the beginning. And so at the end he was complete, at the beginning he wasn't complete, and there is a pause between the two. "Shmuel, Shmuel" - why is there a pause between the two? At the end he as complete, at the beginning he wasn't, since now he is a prophet and before this he wasn't. But "Moshe Moshe" - there is no pause between them since he was complete from the moment he was born, as it is written " and she saw that he was good" (Exodus 2:2).

“Foreseeing the rise of three sinful generations, the generation of Enoch, the generation of the Flood, and the generation of the Tower of Babel, God put away the light from their enjoyment. Then he gave it to Moses in the time that his mother was hiding him, for the first three months after his birth.

Rabbi Itzchak said: In Aharon's and Miriam's case it was not written their parents' marriage, but in Moshe's case it says "and he took a woman of Levi". This is to teach that the Shechinah is called "Levi", and Amram was not deserving of siring Moshe until he touched a piece of the Shechinah, and then he sired Moshe. That is why it is written "and he took a daughter of levi". And this is why it is written "and she saw him, he was good" (Ex. 2:2).

141 And you will see that there is no existence of the body other than darkness, for even when it reaches the greatest merit that can be found in int, never the less it still needs to be differentiated from the soul, and it can only be differentiated through this separation - that the soul is essentially glorious illumination and comes from the illumination of His countenance may He be blessed, and the body is not like this, rather it is something that in and of itself is darkness, which comes from the hiding of His countenance, rather refining befalls it until the place where it can reach, and it is to the farthest reach where there will be a small separation between it and the soul. Never the less the soul will be soul - something that has no deficiency applicable to it at all; and the body, just the opposite - something that is deficient according to its nature, but that achieved refinement in the refinement that it achieved:

142 And you will see further, that the body has divisions of organs and parts, each one with its utility, for the eye sees and does not hear, and the ear hears and does not see; which is not the case with the soul, that all of the powers which are within it without any of the division into organs like the organs of the body, rather all of it is in every part, and this is certain. Now you will see how this emerges thoughtfully from the introduction which we heard, that the body is created through hiding of haShem's countenance and the soul through the illumination of His countenance. And you will see a great and fundamental introduction, have you not already heard that perfection is one, for there is no relevance to deficiency or excess in actual perfection. But when the Holy One blessed is He does not want to work through his perfection, then there are many ways for The Place to reward or to punish, each person according to their actions, as was explained earlier. And when the decree of the heavenly wisdom is to demonstrate in the creation itself that He created the path and order in which He created it, as we explained, therefore with regard to hiding of His countenance - like its ways are many so did he want to make this creation with many parts and different organs, that they should be actual parallels to all the parts of his properties may He be blessed. This is the mater that I mentioned to you, that for this was it said, "Let us make man in our form, like our image", for with all the elevated characteristics which can be discerned in His glory may He be blessed, when he acts according to the value of his creations, so shall be found divisions in the image of this man; as an example, the eye- under the eye of his interaction who supervises all of the inhabitants of the earth to judge all their actions, like the matter that is said (Genesis 18:21), "I shall descend and will see" - to teach you that a judge cannot judge other than that which his eyes see (Sanhedrin 6b). The ears of man - correspond to the way that the Holy One blessed is he sits and listens to the prayers of all of mankind and all of their praises, and so is it said (Exodus 2:24), "And the Lord heard their cry..."; and our Sages may their memory be blessed said (Avot 2:1), "Know who is above you - a watchful eye and a listening ear". The mouth of man - because the mouth of haShem speaks in visions to his prophets and the splendor of his voice is heard by his angels who possess fortitude of strength and do his will. And similarly like this, all of the other parts of the body can be explained in detail, parallel in their appearance and their matters to His characteristics may He be blessed, that he prepared to activate his creations. And the making of man is right and left, with duplication of his parts to here and there, two eyes, two ears, two hands, to lets, as His characteristics hay he be blessed are also double - whether for benevolence or for His rod, to the right for merit or to the left for obligation. Is this not the path that the heavenly will grasped after concealing his perfection which equilibrates everything towards the good. And indeed, like the parts of the body are discerned and differentiated according to their purpose, so to all of the occurrences of man in the hiding of haShem's countenance revolve and change in His strategy to activate them, like all that which we see in the passage of time, in everyday events.